History of the Negro Race in America from 1619 to 1880
Chapter 87 : FLORIDA.On the 28th of December, 1848, an act was pa.s.sed providing "for the esta

FLORIDA.

On the 28th of December, 1848, an act was pa.s.sed providing "for the establishment of common schools." The right to vote at district meetings was conferred upon every person whose property was liable to taxation for school purposes; but only white children were allowed school privileges.

In the same year an act was pa.s.sed providing that the school funds should consist of "the proceeds of the school lands," and of all estates, real or personal, escheating to the State, and "the proceeds of all property found on the coast or sh.o.r.es of the State." In 1850 the counties were authorized to provide, by taxation, not more than four dollars for each child within their limits of the proper school age. In the same year the amount received from the sale of any slave, under the act of 1829, was required to be added to the school fund.

The common school law was revised in 1853, and the county commissioners were authorized to add from the county treasury any sum they thought proper for the support of common schools.[59]

GEORGIA

pa.s.sed a law in 1770 (copied from S. C. Statutes, pa.s.sed in 1740), fixing a fine of 20 for teaching a slave to read or write. In 1829 the Legislature enacted the following law:

"If any slave, negro, or free person of color, or any white person, shall teach any other slave, negro, or free person of color to read or write either written or printed characters, the said free person of color or slave shall be punished by fine and whipping, or fine or whipping, at the discretion of the court; and if a white person so offend, he, she, or they shall be punished with a fine not exceeding $500, and imprisonment in the common jail at the discretion of the court."

In 1833 the above law was consolidated into a penal code. A penalty of $100 was provided against persons who employed any slave or free person of Color to set type or perform any other labor about a printing-office requiring a knowledge of reading or writing. During the same year an ordinance was pa.s.sed in the city of Savannah, "that if any person shall teach or cause to be taught any slave or free person of color to read or write within the city, or who shall keep a school for that purpose, he or she shall be fined in a sum not exceeding $100 for each and every such offense; and if the offender be a slave or free person of color, he or she may also be whipped, not exceeding thirty-nine lashes."

In the summer of 1850 a series of articles by Mr. F. C. Adams appeared in one of the papers of Savannah, advocating the education of the Negroes as a means of increasing their value and of attaching them to their masters. The subject was afterward taken up in the Agricultural Convention which met at Macon in September of the same year. The matter was again brought up in September, 1851, in the Agricultural Convention, and after being debated, a resolution was pa.s.sed that a pet.i.tion be presented to the Legislature for a law granting permission to educate the slaves. The pet.i.tion was presented to the Legislature, and Mr. Harlston introduced a bill in the winter of 1852, which was discussed and pa.s.sed in the lower House, to repeal the old law, and to grant to the masters the privilege of educating their slaves. The bill was lost in the senate by two or three votes.[60]

ILLINOIS'

school laws contain the word "white" from beginning to end. There is no prohibition against the education of Colored persons; but there being no mention of them, is evidence that they were purposely omitted. Separate schools were established for Colored children before the war, and a few white schools opened their doors to them. The Free Mission Inst.i.tute at Quincy was destroyed by a mob from Missouri in _ante-bellum_ days, because Colored persons were admitted to the cla.s.ses.

INDIANA

denied the right of suffrage to her Negro population in the const.i.tution of 1851. No provision was made for the education of the Negro children. And the cruelty of the laws that drove the Negro from the State, and pursued him while in it, gave the poor people no hope of peaceful habitation, much less of education.

KENTUCKY

never put herself on record against the education of Negroes. By an act pa.s.sed in 1830, all the inhabitants of each school district were taxed to support a common-school system. The property of Colored persons was included, but they could not vote or enjoy the privileges of the schools. And the slave laws were so numerous and cruel that there was no opportunity left the bondmen in this State to acquire any knowledge of books even secretly.

LOUISIANA

pa.s.sed an act in 1830, forbidding free Negroes to enter the State. It provided also, that whoever should "write, print, publish, or distribute any thing having a tendency to produce discontent among the free colored population, or insubordination among the slaves," should, on conviction thereof, be imprisoned "_at hard labor for life, or suffer death_, at the discretion of the court." And whoever used language calculated to produce discontent among the free or slave population, or was "instrumental in bringing into the State any paper, book, or pamphlet having such tendency," was to "suffer imprisonment at hard labor, not less than three years nor more than twenty-one years, or death, at the discretion of the court." "All persons,"

continues the act, "who shall teach, or permit, or cause to be taught, any slave to read or write, shall be imprisoned not less than one month nor more than twelve months."

In 1847, a system of common schools for "the education of white youth was established." It was provided that "one mill on the dollar, upon the _ad valorem_ amount of the general list of taxable property,"

should be levied for the support of the schools.

MAINE

gave the elective franchise and ample school privileges to all her citizens, without regard to race or color, by her const.i.tution of 1820.

MARYLAND

always restricted the right of suffrage to her "white male inhabitants," and, therefore, always refused to make any provisions for the education of her Negro population. There is nothing upon her statute-books prohibiting the instruction of Negroes, but the law that designates her schools for "white children" is sufficient proof that Negro children were purposely omitted and excluded from the benefits of the schools.

St. Frances Academy for Colored girls was founded in connection with the Oblate Sisters of Providence Convent, in Baltimore, June 5, 1829, under the hearty approbation of the Most Rev. James Whitfield, D.D., the Archbishop of Baltimore at that time, and receiving the sanction of the Holy See, October 2, 1831. The convent originated with the French Fathers, who came to Baltimore from San Domingo as refugees, in the time of the revolution in that island in the latter years of last century. There were many Colored Catholic refugees who came to Baltimore during that period, and the French Fathers soon opened schools there for the benefit of the refugees and other Colored people. The Colored women who formed the original society which founded the convent and seminary, were from San Domingo; though they had, some of them, certainly, been educated in France. The schools which preceded the organization of the convent were greatly favored by. Most Rev. Ambrose Marechal, D.D., who was a French Father, and Archbishop of Baltimore from 1817 to 1828, Archbishop Whitfield being his successor. The Sisters of Providence is the name of a religious society of Colored women who renounced the world to consecrate themselves to the Christian education of Colored girls. The following extract from the announcement which, under the caption of "Prospectus of a School for Colored Girls under the Direction of the Sisters of Providence," appeared in the columns of the "Daily National Intelligencer," October 25, 1831, shows the spirit in which the school originated, and at the same time shadows forth the predominating ideas pertaining to the province of the race at that period.

The prospectus says:

"The object of this inst.i.tute is one of great importance, greater, indeed, than might at first appear to those who would only glance at the advantages which it is calculated to directly impart to the leading portion of the human race, and through it to society at large. In fact, these girls will either become mothers of families or household servants. In the first case the solid virtues, the religious and moral principles which they may have acquired in this school will be carefully transferred as a legacy to their children. Instances of the happy influence which the example of virtuous parents has on the remotest lineage in this humble and naturally dutiful cla.s.s of society are numerous.

As to such as are to be employed as servants, they will be intrusted with domestic concerns and the care of young children.

How important, then, it will be that these girls shall have imbibed religious principles, and have been trained up in habits of modesty, honesty, and integrity."[61]

The Wells School, established by a Colored man by the name of Nelson Wells, in 1835, gave instruction to free children of color. It was managed by a board of trustees who applied the income of $7,000 (the amount left by Mr. Wells) to the support of the school. It accomplished much good.

Ma.s.sACHUSETTS.

A separate school for Colored children was established in Boston, in 1798, and was held in the house of a reputable Colored man named Primus Hall. The teacher was one Elisha Sylvester, whose salary was paid by the parents of the children whom he taught. In 1800 sixty-six Colored citizens presented a pet.i.tion to the School Committee of Boston, praying that a school might be established for their benefit.

A sub-committee, to whom the pet.i.tion had been referred, reported in favor of granting the prayer, but it was voted down at the next town meeting. However, the school taught by Mr. Sylvester did not perish.

Two young gentlemen from Harvard University, Messrs. Brown and Williams, continued the school until 1806. During this year the Colored Baptists built a church edifice in Belknap Street, and fitted up the lower room for a school for Colored children. From the house of Primus Hall the little school was moved to its new quarters in the Belknap Street church. Here it was continued until 1835, when a school-house for Colored children was erected and paid for out of a fund left for the purpose by Abiel Smith, and was subsequently called "Smith School-house." The authorities of Boston were induced to give $200.00 as an annual appropriation, and the parents of the children in attendance paid 12 cents per week. The school-house was dedicated with appropriate exercises, Hon. William Minot delivering the dedicatory address.

The African school in Belknap Street was under the control of the school committee from 1812 to 1821, and from 1821 was under the charge of a special sub-committee. Among the teachers was John B. Russworm, from 1821 to 1824, who entered Bowdoin College in the latter year, and afterward became governor of the colony of Cape Palmas in Southern Liberia.

The first primary school for Colored children in Boston was established in 1820, two or three of which were subsequently kept until 1855, when they were discontinued as separate schools, in accordance with the general law pa.s.sed by the Legislature in that year, which provided that, "in determining the qualifications of scholars to be admitted into any public school, or any district school in this commonwealth, no distinction shall be made on account of the race, color, or religious opinions of the applicant or scholar." "Any child, who, on account of his race, color, or religious opinions should be excluded from any public or district school, if otherwise qualified," might recover damages in an action of _tort_, brought in the name of the child in any court of competent jurisdiction, against the city or town in which the school was located.[62]

MISSISSIPPI

pa.s.sed an act in 1823 providing against the meeting together of slaves, free Negroes, or Mulattoes above the number of five. They were not allowed to meet at any public house in the night; or at any house, for teaching, reading, or writing, in the day or night. The penalty for the violation of this law was whipping, "not exceeding thirty-nine" lashes.

In 1831 an act was pa.s.sed making it "unlawful for any slave, free negro, or mulatto to preach the Gospel," upon pain of receiving thirty-nine lashes upon the naked back of the presumptuous preacher.

If a Negro received written permission from his master he might preach to the Negroes in his immediate neighborhood, providing six respectable white men, owners of slaves, were present.

In 1846, and again in 1848, school laws were enacted, but in both instances schools and education were prescribed for "white youth between the ages of six and twenty years."

MISSOURI

ordered all free persons of color to move out of the State in 1845. In 1847 an act was pa.s.sed providing that "no person shall keep or teach any school for the instruction of negroes or mulattoes in reading or writing in this State."

NEW YORK

had the courage and patriotism, in 1777, to extend the right of suffrage to every male inhabitant of full age. But by the revised const.i.tution, in 1821, this liberal provision was abridged so that "no man of color, unless he shall have been for three years a citizen of this State, and for one year next preceding any election, shall be seized and possessed of a freehold estate of $250 over and above all debts and enc.u.mbrances charged thereon, and shall have been actually rated and paid a tax thereon, shall be ent.i.tled to vote at any such election. And no person of color shall be subject to direct taxation unless he shall be seized and possessed of such real estate as aforesaid." In 1846, and again in 1850, a Const.i.tutional amendment conferring equal privileges upon the Negroes, was voted down by large majorities.

A school for Negro slaves was opened in the city of New York in 1704 by Elias Neau, a native of France, and a catechist of the "Society for the Propagation of the Gospel in Foreign Parts." After a long imprisonment for his public profession of faith as a Protestant, he founded an asylum in New York. His sympathies were awakened by the condition of the Negroes in slavery in that city, who numbered about 1,500 at that time. The difficulties of holding any intercourse with them seemed almost insurmountable. At first he could only visit them from house to house, after his day's toil was over; afterward he was permitted to gather them together in a room in his own house for a short time in the evening. As the result of his instructions at the end of four years, in 1708, the ordinary number under his instruction was 200. Many were judged worthy to receive the sacrament at the hands of Mr. Vesey, the rector of Trinity Church, some of whom became regular and devout communicants, remarkable for their orderly and blameless lives.

But soon after this time some Negroes of the Carmantee and Pappa tribes formed a plot for setting fire to the city and murdering the English on a certain night. The work was commenced but checked, and after a short struggle the English subdued the Negroes. Immediately a loud and angry clamor arose against Elias Neau, his accusers saying that his school was the cause of the murderous attempt. He denied the charge in vain; and so furious were the people that, for a time, his life was in danger. The evidence, however, at the trial proved that the Negroes most deeply engaged in this plot were those whose masters were most opposed to any means for their instruction. Yet the offence of a few was charged upon the race, and even the provincial government lent its authority to make the burden of Neau the heavier. The common council pa.s.sed an order forbidding Negroes "to appear in the streets after sunset, without lanthorns or candles"; and as they could not procure these, the result was to break up the labors of Neau. But at this juncture Governor Hunter interposed, and went to visit the school of Neau, accompanied by several officers of rank and by the society's missionaries, and he was so well pleased that he gave his full approval to the work, and in a public proclamation called upon the clergy of the province to exhort their congregations to extend their approval also. Vesey, the good rector of Trinity Church, had long watched the labors of Neau and witnessed the progress of his scholars, as well as a.s.sisted him in them; and finally the governor, the council, mayor, recorder, and two chief justices of New York joined in declaring that Neau "in a very eminent degree deserved the countenance, favor, and protection of the society." He therefore continued his labors until 1722, when, "amid the unaffected sorrow of his negro scholars and the friends who honored him for their sake, he was removed by death."

The work was then continued by "Huddlestone, then schoolmaster in New York"; and he was succeeded by Rev. Mr. Wetmore, who removed in 1726 to Rye; whereupon the Rev. Mr. Colgan was appointed to a.s.sist the rector of Trinity Church, and to carry on the instruction of the Negroes. A few years afterward Thomas Noxon a.s.sisted Mr. Colgan, and their joint success was very satisfactory. Rev. R. Charlton, who had been engaged in similar labor at New Windsor, was called to New York in 1732, where he followed up the work successfully for fifteen years, and was succeeded by Rev. Samuel Auchmuty. Upon the death of Thomas Noxon, in 1741, Mr. Hildreth took his place, who, in 1764, wrote that "not a single black admitted by him to the holy communion had turned out badly, or in any way disgraced his profession." Both Auchmuty and Hildreth received valuable support from Mr. Barclay, who, upon the death of Mr. Vesey, in 1746, had been appointed to the rectory of Trinity Church.

The frequent kidnapping of free persons of color excited public alarm and resulted in the formation of "The New York Society for Promoting the Manumission of Slaves, and Protecting such of them as have been or may be Liberated." These are the names of the gentlemen who organized the society, and became the board of trustees of the "_New York African Free School_":